Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	arm_n	peace_n	war_n	989	5	5.9876	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77979	An exposition with practical observations continued upon the fourth, fifth, sixth, and seventh chapters of the prophesy of Hosea· Being first delivered in several lectures at Michaels Cornhil London. By Jeremiah Burroughs. Being the fifth book, published by Thomas Goodwyn, William Greenhil, Sydrach Simson William Bridge, John Yates, William Adderly.	Burroughs, Jeremiah, 1599-1646.; Goodwin, Thomas, 1600-1680.	1650 (1650)	Wing B6070; Thomason E588_1; ESTC R206293	515,009	635

fire burneth and who hath laid it to heart No body stirs because the fire is not kindled in the City you lay it not to heart and you suffer your brethren one Country after another to be spoiled Take heed if you stir not more than you have done as many of you may answer for the blood of your brethren so for the spoiling of their goods because you do not lay to heart this heavy judgment that is upon the land at this day The execution of this controversie But yet in times of war you must know that the taking away of all mens goods otherwise than meerly by the positive Law of the Land is no stealing nor no breach of the eighth Commandement for it is against common sense and reason that in times of war we should be wholly tied to those positive Laws of a State that are made for times of peace But it is according to the Law of Nature to the Law of God to the Law of Arms that our enemies should be deprived of what may strengthen them against us Therefore let none cry out of stealing and robbing in these times Indeed it is not fit that any should be suffered to be as robbers but yet it is just that those that will not be on one side should be taken as enemies to the other and I say it is agreeable to the Law of Nature and to the Law of God and to the Law of Arms that in times of war when the war is just in which I hope you cannot but be fully satisfied that what may strengthen the enemy may be taken away Indeed they plead for Law who wholly break it themselves because they would have all the priviledg they can to strengthen themselves by our goods and the goods of others but certainly God giveth us allowance being in a lawful war to strengthen our selves by the estates and goods of those that appear enemies unto us without breach of peace or the positive Law of the land or his own Commandement Thus much for the fourth charge The fifth is Committing Adultery The generation of a rational creature who must live unto all eternity is a work that God challengeth a special hand in to appoint it to all at his pleasure therefore the breach of Gods Order in this and the casting filth upon this to satisfie the brutish lust of a man or woman it is a most cursed evil against which God hath a most dreadful controversie It is a breach of the blessed Covenant of God and a sin that is most opposite to Gods Nature And take that text all you that are guilty of this for perhaps many seem not to be guilty that are professors of Religion and live fairly amongst their neighbors yet may be secretly guilty of it too take that text home with you Prov. 22.14 That the abhorred of the Lord shall fall into the pit of the whore Go thy waies in that condition wherein thou art thou canst know no otherwise by thy self but that thou art the man or the woman that art abhorred of God Thou art beloved of thy Whore but God abhorreth thee And Tertullian speaking upon that place Eph. 5.6 Let no man deceive you with vain words Nunquā mac●●o aut fornicatori secundam paenitentiā esse permissā Dui maechiam concienatur esse remissibilem He admitted but 1. repentance after baptisme See lib. de penitentiâ de pudicitiâ he that expression which I confess I would not dare to have These are saith he vain words be that preacheth of repentance to adultery especially adultery in a forcible way he deceiveth men with vain words You may see how he apprehended the sin we dare not justifie what he saith in that but only shew you how dreadful he apprehended the sinne to be And in another place speaking of the sin that is unpardonable in Heb. 6. he hath this expression We never read saith he or ever knew a second repentance promised to an adulterer or fornicator These were his thoughts of Adultery The Athenians made a law That if any man found his wife in the act of adultery he might presently kill her And I have read of a people among the Heathens that have punished this sin for the filthiness of it by putting the adulterers head into the panch of a beast where the filth of it lay and so stifled him If Heathens hated it so much surely God must have a controversie with those that profess themselves Christians because of this sin And the greater controversie because it is so little punished by men And though many great ones can get beyond punishment by man yet they cannot get beyond this controversie I remember Mr. Cleaver reports of one that he knew that had committed the act of uncleanness and in the horrour of conscience he hung himself but before when he was about to hang himself he writes in a paper and left it in a place to this effect Indeed saith be I acknowledg it to be utterly unlawful for a man to kill himself but I am bound to act the Magistrates part because sin punishment of this sin it death God would have that sin punished with death but the Magistrate did not punish it accordingly therefore he in horrour of conscience laies violent hands upon himself We justifie not his act but it shews what a controversie God hath with men that commit this sin Thou committest that abominable sin and thou hast some pleasure and delight in it Go thy way thou art a dead man in Gods eyes look to thy self one way or other God may bring death upon thee and though mans Law take not hold upon thee God may thou knowst not how soon I have read of a King of Navarre that by adultery had weakned his body very much and in regard of that his Physitians caused his body to be wrapt about with a Cerecloath dipt in Aqua-vitae and the party that sowed the Cerecloath having done went to burn off the threed with a candle which presently took hold of the cloath and consumed both it and the King And as God hath a controversie for this sin which is so little punished by mans Law which by Gods Law is death so the rather hath God a controversie for this sin if it be committed by men of knowledg by learned men by men that are in publick places by men that carry a shew of holiness by men that are in the Ministry If they commit it God hath a dreadfull controversie with them in a special manner Jer. 29.23 The Lord make thee like Zedekiah and like Ahab whom the King of Babylon rosted in the fire because they committed villany in Israel and have committed adultery with their neighbors wives It was a proverb Jer. 29.32 opened The Lord make thee like Zedekiah and Ahab whom the King of Babylon rosted in the fire This was not King Zedekiah and King Ahab but two false Prophets that were called by that name and

so what a controversie think you hath God against many in this Kingdom at this day How fearful is Gods controversie against some that must feel it for that blood that hath been shed in Ireland There is upon record one hundred and forty thousand that have been murdered there since the beginning of this rebellion and every body wil say it is plain murder And they whosoever they are that have had a hand in this and abetted it and strengthened the hands of the Murderers what will they be able to answer unto God Shall the blood of one righteous Abel cry loud in the ears of God and never leave crying untill it hath had vengeance and shall not the blood of one hundreth and forty thousand innocents I mean innocents in this regard in regard of the cause for which they were murdered We now in England begin to be somewhat sensible of the guilt of Murder what it is to have it lie upon a Nation In the last Declaration of the affairs of Ireland the Parliament giveth an intimation of some fear they have that possibly the guilt of the blood of King James may some way be upon US God hath a controversie for murder wheresoever it lies if it be not punished accordingly And for all that blood that hath been shed here of late where ever the cause lies God will find it out one day Oh the blood that will be upon the head of some Jer. 51.35 The violence done to me and to my flesh be upon Babylon shall the inhabitants of Zion say and my blood upon the inhabitants of Caldea shall Jerusalem say So let all Christians they may do it and they have warrant from God to do it let all Godly people in this Kingdom that have had their Husbands kill'd their Children kill'd their Apprentices kill'd their Friends kill'd in these unhappie wars let them say the violence done to my flesh be upon the Babylonish party the Popish partie and the blood that hath been shed of our husbands of our children of our servants of our friends be upon the inhabitants of Caldea the inhabitants of the Popish partie that are risen up and shed so much blood as they have done Oh how vile and cursed are mens hearts even in this thing that are so set upon their designs that to attain them they will go thorough streams of blood that lie in their way and no matter for the liv●s of thousands of men so their lusts may be satisfied How are men vilified in this thing that their lives and bodies must go to be servicable unto the lusts of a few other● Certainly God never made such a difference he never put such a distance between one man and another But now in the waies of execution of justice there we must not account the shedding of blood to be killing God hath not a ●ontroversie with a land for bloodshed in the execution of Justice nay on the contrary the Lord hath a controversie against a people when there is not shedding of blood that way Jer. 48.10 Cursed be the man that withholds his hand from blood such a case may be And 1. King 20.42 when Ahab let Benhadad go the text saith that a Prophet came to him in the name of the Lord saying Because thou h●st let go out of thy hand a man whom I appointed to utter destruction therefore thy life shall go for his life and thy people for his people So when we have men in our hands whom God hath appointed to destruction who are guilty of death who have sought not the blood of some few but the massacring of a Citie if for private ends of our own we let them go God may require our lives for theirs And this is the cause it may be amongst others that there is so much bloodshed at this day amongst us because there is no execution of Justice upon offenders and God requires the blood of many for many It is true Papist● for their Religion are not to be put to death that we acknowledg but the Lord because he intendeth the ruin of that partie will leave them to those waies that they shall be guilty of death by the Law of the Land and by the Law of Arms and then the putting them to death in that kind is the execution of Justice and not the breach of the sixth Commandement Quest But will som say Oh killing is a grievous thing we never were acquainted with killing as we have been of l●te were it not better we were all at peace than that still so much blood should be shed Answ God forbid any of us should be bloody men or desire the shedding of blood No let us all labour to have peace tha● there may be no more bloodshed Take this speech barely considered and it is a good speech and we are all I hope of the same mind Cursed be that man I say that shall not yeild to this But certainly peace though upon hard terms it were to be desired if that peace would save blood though half our estates went for it But what if it prove that that peace we talk of should be a means of more bloodshed If you should let in such men into your City as bloody Papists French Walloons and Irish Rebels and that meerly upon their bare word that they would do you no hurt do not you think if they were once in that you would every night be in danger of massacring and would there not be much more bloodshed than yet hath been Therefore let not men say that those are bloody men that will not yeild up their throats to bloody men that will stand up to defend their brethren from being massacred but they stand up and take up Arms not to shed blood but to prevent the shedding of blood For certainly if the Citie and Country had in the beginning of these wars rose up as one man and gone into the field they might have saved abundance of blood that hath been shed Many thousands that have now lost their lives might have been preserved if you had took up Arms to more purpose sooner than you did But when every County looks to it self and the enemy goes to such a County and there sheds blood and then to another and there sheds blood and you sit still and do nothing God may require the blood of your brethren at your hands and you cannot clear your selves from being guilty of the sheding of the blood of your Brethren when you do not appear to the uttermost you are able to subdue the power of those that shed their blood We cannot see any way to keep the blood that i● now in our veins but by subduing the Malignant and Antichristian partie that have already tasted so much of the blood of the Saints that they are like the Country-mans dog And so those Irish Rebels that in Ireland have tasted so much blood and now are come over hither to joyn with Papists you cannot in any way of

prove this to be true Now God makes them beleeve the truth of that word which before they had slight thoughts of it is wonderful to consider how God brings Sermons into the minds of such upon their sick beds which they had forgotten before it is the office of the Spirit of God to bring the Word into the minds of the Saints though by them it be forgotten John 14.26 But the Comforter which is the holy Ghost whom the Father will send he shall teach you all things and bring all things into your remembrance whatsoever I have taught you But it is another manner of course that God useth to bring the word into wicked mens minds even by his strokes and that not for their comfort but for their horror and distruction It follows VER 13. Wo unto them for they have fled from me destruction unto them because they have transgressed against me though I have redeemed them yet they have spoken lyes against me WO in Scripture sometimes signifies pity and misery here it is to be understood of misery destruction to them They forsake me The word here interpreted forsake signifies to wander it is a woful thing to depart from God much more to wander from God Wo be to you when I depart from you but if you depart from me what will you do In wandring from God thou wanderest from the only Infinite good and then where wilt thou rest the sole of thy foot what shall comfort thee in the time of thy distress It is evil to wander from God but much more to make hast from God It is the Devils plot and custom to hurry backsliding sinners from God that they should not consider what they do and whither they are going he posteth them on in their evil waies as a bird to the snare and knoweth it not that it is for his life Prov. 7.23 Oh how much more should the Saints be put on for God not to be kept off with impediments but let our souls with Davids in Psal 63.8 follow hard after God and Psal 119.63 I made hast and delaied not to keep thy righteous judgments It follows Destruction to them This is the end alwaies of such as depart from God and happy were it if thou couldst see it beforehand Oh how many when they have come to see the end of their waies upon their death beds have given a most dreadful shriek as seeing themselves past recovery They have transgressed against me They have not only sinned against me but have broken covenant also they have now dealt perfideously with the Lord. Before God said He would chastise them but now He would destroy them Covenant breakers ruin make an end of them Utter ruin is the portion of those that break Covenant with me Though I have redeemed them yet they speak lyes against me Some reade it in the future Though I would and was ready to do it yet they say that the way of worship I prescribed is not so successeful and no such blessing follows it they say my Prophets threaten nothing but judgment and utter desolation now saith God All these are lyes it is no such matter I was ready to do them good But the future is often used for the pretertense in the Hebrew and so here the sense is I have not only redeemed them out of Egypt but very often since out of the hands of their enemies And the story which this Scripture refers unto is in 2 Kings 14.27 the Lord wonderfully prospered them in their wars and the Lord said not that he would blot out the name of Israel from under heaven but he saved them by the hand of Jeroboam the son of Joash It follows But they spoke lyes against him That is They attributed their redemption unto those helps which they had or to their Idols saying in this manner Other people that served not God were delivered as wel as we we see not so much of Gods hand in our deliverance as you speak of Or else They fathered their errors upon me because I delivered Now saith God in this you lye against me They made false interpretations of Gods mercies As that God was no such enemy to this way of worship because he had redeemed them The Notes are Gods reedeeming mercies are great aggravations of our sin When Obs 1 God delivers and we attribute it to any thing in us o● that we have done is mighty provoking to God because it takes away his glory in delivering When God delivers a people or person from danger and they now Obs 2 think to sin by this means more freely against him is a lying against God As they in Jer. 7.10 said they were delivered for to do all these abominations Or as that wicked King Philip King of Spain being delivered in a storm said it was to this end That he might root out all the Lutherans So are there not many so vile who being delivered in a sickness or from any great danger think it is that they might sin more freely which is a most hurrible wickedness and lying against the Lord. For any man to urge any false doctrine or opinion upon another is Obs 3 a lying against God Therefore take heed how you bring Scriptures to prove any error which you hold or is maintained by any for God will look upon it but as a lying against him It is a dangerous thing to counterfeit the Kings Stamp simile and is it not much more to counterfeit the Truths of God by errors seemingly maintained by Scripture But to apply this spiritually Use Many whom God hath redeemed from sin hell and wrath to come the hazard of their miscarrying being over yet dare not will not say that God hath shewed mercy unto them they are stil complaining Oh they are still in their sins there is no work of Gods Spirit upon them or if they wil grant there is some change God hath done something upon me that 's true but it is only to aggravate my condemnation it is not in truth God will leave me at the last al this is but in hypocrisie I may perish at last for ought I know Now take heed of this kind of speaking beware what you say in this case lest you be found lyars against God speaking lyes against the Truth of God in your hearts Luther upon these words takes much notice of Gods speaking so in his own person They have departed from Me they have transgressed against Me done wickedly against Me speak lyes against me call not upon Me c. Here note That the great evil of sin lyes in this That it is against God This Obs 1 consideration laid David very low Against thee only have I sinned And this is that which humbles a gracious heart that it should sin so unkindly against God Obs 2 The more a mans sins are directly against God the greater is the sin For now God suffers more immediately in his glory and this puts the aggravation

hath such a signification differrs not much from that which signifies to assemble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congregare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setare rumniare The Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they cut themselves as Baals Priests But rather it signifies to assemble They flock together that they might get corn and wine so they had it they did not care what became of God and his Ordinances 2. Assemble to feed themselves with the wheat so they might be pampered they looked at nothing else 3. Or more probably were assembled at their Temples to cry for wheat The Notes are these That the vilest men in times of common calamity and publick miseries Obs 1 will assemble themselves to pray to God Now certainly if they will pray to have trouble taken away when upon them 't is our duty to pray to prevent danger a coming When ever Hypocrites assemble together it is for themselves not for Obs 2 God for corn and wine and outward mercies Were it not that they wanted some outward good God should seldom or never hear from them Hypocrites in their seeking of God seek him more for sensual things Obs 3 than for others We assemble together in our fasts to seek God but what is it for if only or principally for outward things it is but carnal and not spiritual seeking It follows And they rebel against me Prae frumento when they are fed like unto the Ox when it is fed fat it kicks against tht Master Or 2. they rebel after they have assembled themselves when once the duty is over they go to their old courses again and undo all their prayers as Jer. 5.3 Thou hast striken them but they have not grieved thou hast consumed them but they have refused to receive correction We should from hence learn That duties should mightily engage us against sin Hast thou in prayer either confessed sin or asked mercy of God to pardon thy sins Know there lies a great engagement upon our hearts now to be humbled for our sins and to walk according to our prayers Dost thou in prayer beg power against thy sins and in thy life dost thou rebel against God Are there not many who will be long in prayer and very earnest and judg themselves for their sins yea and in words justifie God if he should for ever condemn them for their sins and yet afterwards rebel anew against God Oh! may it not be said What is this the man that even now was in Heaven in prayer and is now as it were in Hell in his conversation Me thinks the very next time thou goest to pray to God thy mouth should be stop'd and not able to speak unto God as we reade Origins was when he had apostatized Origin and comming to preach again and reading that text in Psal 50. What hast thou to do to take my Word into thy mouth and hatest to be reformed his mouth was presently stopt and he was not able to speak a word more So thou prayest to God and after thou hast prayed thou goest and sinnest freely again Oh thou wretch tremble at this go and humble thy soul before God for thy sins and tremble at coming into Gods presence in this kind I put this delemma to you Either you pray against your sins or you do not if not Oh consider how thou art departed from God if thou dost pray against them then how darest thou live in those sins which thou hast prayed against Tertullian Tertull. hath an excellent speech to this purpose he saith That prayer must alwaies be with remembrance of Gods precepts lest we are as far from Gods ear as his precepts are from our hearts It follows They rebell against me That is When their own turns are served and their own ends satisfied then they rebel against me as if now they had no more need of God nor never should want help from him Oh how many are there who upon their sick beds cry out to God that he would spare their sins and shew them mercy making large promises to God what they would do God hath taken them at their words and hath raised them up again and restored them to strength And what have they done nothing but rebelled against him more than formerly and are like the wild asse that snuffeth up the wind VER 15. Though I have bound and strengthened their arms yet do they imagine mischief against me GOD in this verse compares himself to a skilful Chyrurgion who binds up broken arms and wounds so God had often bound up their arms when broken by the enemies 2 King 14. there we find God bound up their broken arms Obs 1 It is God only who can bind up broken arms 2 It is a great aggravation of a mans sin to be sinful after great Obs 2 mercies God finds us as Chyrurgions do their patients all out of joynt and crying out of their pains Oh that I had ease I would give my estate that I might be cured and when the Chyrurgion hath used his skill and hath cured you of your pain and hath given you some ease if now you should stand hagling with him for a shilling matter Would it not be an unworthy act and would not the man think his time and skill ill bestowed Oh how many people are there who deal thus with God haggle and shuffle it with God in their distresse Oh if God will diliver them what promises do they make but when they have peace and quiet forget again It were an argument of an exellent spirit indeed if when after our Obs 3 strength is restored and any mercy anew given into us we wauld study how we might glorifie God with the same Have our arms been broken hath God bound them up for us O let us now use them for God But this people were far from this disposition they imagined evil against God As if a patient which is cured of some desperat wound simile or disease should seek to stab his Chyrurgion or Physitian They imagin mischief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies al kinds of evil and to imagin mischief is in som regard worse than to practice it it was not a weakness or sin of infirmity in the●● for it was an imagined mischief it was a most vile provoking sin for it did aim at the mischieving of God Himself they who live in sin live as if they were born for nothing but to do mischief to God Quest What was this mischief they imagined against God Answ Why thus When the arm was broken they were more remisse in urging and pressing their false worship as if God should say Now they are low and in trouble they want opportunities and have not that power to set up and presse forwards their designs against my true worship and servants but now that their arms are bound up and they have a little more ease and liberty now they set their wits on work to invent mischief